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Bremner Road Special Housing Area,

Drury:

Ngāti Tamaoho Cultural Impact Assessment

Ngāti Tamaoho Trust

29 September 2015

This material is confidential.

Please contact Tamaoho if you want to copy anything or share it with others

(info@tamaoho.maori.nz)

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CONTENTS

1. Archaeology…………………..………………………………………………………6

2. Traditional History …… ………………………………………………………….8

3. Environment / Backdrop……………………………………………………….18

4. Water / wai……………………………………………………………………………19

5. Treatment of Contaminants…………………………………………………..20

6. Managing Effects……………………………………………………………………21

7. Sustainable Development………………………………………………………23

8. Solar………………………………………………………………………………………26

9. Earthworks…………………………………………………………………………..29

10. Native Trees and Plants………………………………………………………...29

11. Te Aranga Design Principals ………………………………………………….30

12. Mangroves…………………………………………………………………………….31

13. Groundwater Recharge………………………………………………………….32

14. Wastewater Alternative………………………………………………………..32

15. The Proposal…………………………………………………………………………34

16. Conclusions…………………………………………………………………….…….36

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LOCATION

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“Kaua te tau e pokea,

Kaua te tau e rewanatia,

Koia hoki te tuturutanga I heke iho nei I o tatou tupuna”

“Let us not be greedy,

Let the land remain whole as handed down by our ancestors”i

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1.0 Archaeology

1.1 CFG Heritage Ltd have produced an archaeological assessment of the proposed

development area in the Bremner Road SHA: archaeological assessment report.ii

The report notes that:

“No evidence of pre-1900 archaeology or heritage, or significant 20th century

heritage, was found in the Bremner Road SHA area, either during the historic

research or the field survey. Site R12/1101 has been previously identified within the

Esplanade Reserve, and although it was not able to be relocated, indicates pre-

European use of this stretch of the coastline, as there is elsewhere along the harbour

margins. Other areas within the SHA have been extensively modified through farming

practices and construction, which may have obscured the archaeological landscape.

While no evidence has been found, it is probable that small archaeological sites exist

within the study area, particularly along the costal margin. The area has been

occupied by European settlers since the 1850s and it seems probable that some

evidence of this occupation may also be present. However, no built heritage was

identified in the SHA.

Recommendations

These recommendations are only made on the basis of the archaeological values that

have been outlined above. Any other values associated with special interest groups,

including tangata whenua, can only be determined by them.”

1.2 For Ngāti Tamaoho, there is no such thing as an isolated site of importance. All

sites are connected under Ranginui and by Papatuanuku. Sites are treasured in

their own right but also exist within a tightly connected web of association. Just

as no person exists in isolation within their iwi/hapu, no site exists in isolation

within the rohe.

1.3 In many cases the existence of small archaeological sites, such as those found

along the creek, are indicative of far wider traditional use of the area. As a result

of natural forces and human and livestock modification, very few large

archaeological sites remain in the Hingaia/Opaheke area. However, it does not

follow that the lack of archaeological evidence in the area shows that the area

was either not of importance or not well used.

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1.4 Archaeological sites which remain should be thought of as historic and cultural

icebergs. Each site shows only a tiny glimpse on the surface of the true

importance and use of the area which is now obscured by time.

1.5 The report by CFG Heritage correctly identifies the shortcomings of any

archaeological survey when it comes to identifying a sites historical, traditional

or cultural importance to tangata whenua.

1.6 It is often the case that the lack of recorded archaeological sites in an area will

lead developers or planners to the erroneous view that the area has little

historical significance or significance to tangata whenua. This is a false

assumption.

1.7 Archaeological investigations merely examine remaining physical evidence of

use or occupation. They are records of physical evidence discovered by

investigation and should not be taken as anything more than that.

1.8 For Ngāti Tamaoho the site of the proposed development is significant, both

traditionally and culturally, for reasons that will be outlined below.

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2.0 Traditional History

Introduction

2.1 For Ngāti Tamaoho, their lands and waters are the basis for life itself. They and

have long valued the rich, fertile soil from the volcanic ash and lava strewn

across much of Tamaki Makaurau, especially the Hingaia/Opaheke area. This

was land in which crops flourished, beside wetlands, waterways and harbours

which supported prolific fisheries.iii

2.2 Although large parts of the Tamaki Isthmus was cleared of bush, significant

areas remained within Ngāti Tamaoho’s rohe, particularly in Te Hunua– the

forested Hunua range to the east – but also around the Manukau harbour and

its lush wetlands.

2.3 The wetlands also featured numerous creeks and together, these productive

waterways were a key resource for Ngāti Tamaoho. These awa also formed a

communications and transport network for waka. These wetland ecosystems

were prominent in the Bremner Road SHA area.

2.4 The headlands, promontories, and other spots around the Mānukau harbour

were used as wāhi nohoanga (encampments) on a seasonal basis. These and

more secure vantage points – such as hill top pā and lookouts – allowed

movements of waka and people to be overseen.

2.5 Ngāti Tamaoho’s rohe constituted a strategic position in relation to Tāmaki

Makaurau, through which many people passed and in which numerous groups

lived.iv

2.6 Securing Ngāti Tamaoho rights to this area required developing and maintaining

a number of complex inter-tribal relationships and managing the rich resources

of the harbour and the wetlands around its shore.v

2.7 The harbour and adjacent wetlands, waterways, and dry land were used

extensively, particularly during the summer months. Fishing camps were

established, although resources other than fisheries were utilised, including

timber, birds, plant fibres (such as harakeke), and rongoa.vi

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2.8 Archaeological evidence reveals a pattern of site distribution in which

settlement was focused on headlands that projected into the harbour and at

the entrances to major estuaries and waterways. Such spots provided easy

access to the harbour and other communication routes as well as containing

land for gardens near sources of fresh water.vii

2.9 The reliance (if not over-reliance) of Pakeha writers on archaeological evidence

of the occupation of the area by Ngāti Tamaoho and related tribes reflects the

enormous and rapid loss of land that occurred after 1840.viii This removed Ngāti

Tamaoho from most of their tribal lands, and many of the cultural practices

associated with the land were ended.

2.10 It was only much later in the colonial period that pollution, drainage,

reclamation and overfishing began to devastate Ngāti Tamaoho’s traditional

food sources in the Manukau harbour and its adjacent waterways.ix

Manukau Harbour

2.11 Since ancient times Ngāti Tamaoho have continued to exercise their traditional

fishing rights over the Manukau Harbour and continue to treat each creek, inlet

and stream of the harbour as an essential part of that entity.

2.12 The inherent quality of the water and its ability to heal is essential to the

spiritual sustenance Ngāti Tamaoho derives from the Harbour.

2.13 A Ngāti Tamaoho tupuna left this message:

“…leave the Manukau Harbour and it’s estuaruies alone and it will heal itself. Stop

reclaiming the tidal foreshores and building motorways over the feeding grounds of

our fisheries and destroying our shellfish beds and elements of the spawning

grounds.”x

2.14 As the Waitangi Tribunal found when it investigated the Manukau claim in

1985, Ngāti Tamaoho has “a special relationship with the harbour.” Thus, it was

said by that:

“The Manukau not only belongs to us but we to it. We are a people begotten from

within the depths of its waters.”xi

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Manukau Harbour plan by Commander Drury, 1853. Showing extent of Whangamaire Creek.

2.15 Ngāti Tamaoho pointed to the traditional history of the harbour embodied in

their marae, Whatapaka:

“We of Whatapaka claim descent from Paapaka. It is our indisputable right with the

rest of the Manukau tribes, that we are the guardians, or, in legislative language, the

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rightful owners of the whole of the Manukau Harbour, the surface of its waters, and

all life within its depths. We proclaim to you, the Manukau waters and all life forms

within it are our whanaunga.

Paapaka is not common knowledge to the outside world, we have guarded him and

revered him through hundreds of generations. Now, we lift the tapu. We have no

choice. His turangawaewae, our turangawaewae, his feeding grounds, our feeding

grounds and our mana, are in danger of union with the void.

...we of Whatapaka, jointly with other tribes of the Manukau, will physically and

spiritually cleanse the waters of our Harbour. ...

We the tribes of the Manukau are the whanaunga of the life in the Manukau Harbour

waters. We are one and the same.

... The fact is our turangawaewae is more water than land.”xii

2.16 Ngāti Tamaoho developed an integrated and sustainable economy, based on

kaimoana, mahinga kai, and cultivation. The forested hills, rivers, wetlands,

waterways, foreshore, harbour, and sea formed the major components of this

economy. xiii

2.17 The hapu possess an intimate understanding of these resources and of the

environment within which they lived. This knowledge was preserved and passed

down through the generations; being bound up with and contributing to

cultural practices and spiritual beliefs.

2.18 This complex system of tikanga was the means of ordering and controlling

relationships with and the management and use of resources. Backed by various

sanctions, it formed the crucial element in the successful regulation and

maintenance of a relationship with the natural world.xiv

2.19 These mechanisms ensured ongoing and sustainable use of resources. As Ngāti

Tamaoho told the Tribunal in 1985:

“Our people were and still are the greatest conservationists. We had special seasons

put aside for fishing, different from bay to bay. For Kaitarakihi, the season was

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November to the end of January. They chose normally the 3 tides before full moon,

spring-tide, and some 2 hours before high water.”xv

2.20 For Ngāti Tamaoho, management of resources meant using different resources

at different times of the year, as part of an annual cycle that ensured resources

were not exhausted and could be relied upon to provide for the people in the

following year.xvi

2.21 As they explained to the Tribunal, the bays of the Manukau each had “their

own specific controls in times of fishing,” and each was known for its particular

bounty. For instance:

“Awhitu was famed for its catches of shark and dogfish. Taro was also in abundance

beside the streams. It was first planted there by the Tainui occupants. The streams

were clean then, full of tuna [eels], and all along the shore-line at low tide were large

quantities of shellfish. This situation lasted until the early nineteenth century, which

is when the abuse of the Manukau waters first began.”xvii

2.22 Thus, each area of the Manukau and its tributaries and inlets had a body of

traditional knowledge surrounding its use. This is as true for the area of the

proposed development as it is for anywhere else.

2.23 Ranginui Walker writes of the kowharu, a shellfish similar to scallops or toheroa

but which is known only to Ngāti Tamaoho, who find it in deep mud in about 1.5

metres of water in the channels of the Manukau at low tide.xviii This intimate

knowledge was held close by the people for generations, but the rapid loss of

resources in the last half-century requires that such knowledge be made public

in order that what is left might be saved.

2.24 In evidence to the Waitangi Tribunal, the former abundance of the harbour was

contrasted with the modern-day scarcity of the harbour’s resources. For the

Poukai held at Whatapaka in 1984, Ngāti Tamaoho – a people who spring from

the very harbour itself and who have been sustained by it for centuries – had to

buy in the kaimoana that their manuhiri eagerly anticipated.xix

2.25 Like other hapu, Ngāti Tamaoho had developed a body of tikanga which

governed their relationship with the natural world and their sustainable use of

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its resources. Kaitiakitanga and a strong conservation ethic underpinned this

relationship.

2.26 Of particular importance to Ngāti Tamaoho was the south-eastern shore of the

Manukau, dominated by the Pahurehure Inlet. The shoreline of the inlet was

dotted with small fishing settlements interspersed with larger kāinga such as

Ōpaheke, Hingaia, and Wharekawa.

2.27 Ngāti Tamaoho established and maintained these settlements and villages on

the basis of their ancestral connections to the land.

2.28 They exercised their mana by gathering resources from the plentiful Manukau

harbour and by the rich soils of the land surrounding it. This was also a

reflection of Ngāti Tamaoho’s kaitiaki status in the area.

2.29 The Manukau harbour has always been an area of great importance for Ngāti

Tamaoho and remains something of a keystone within their rohe. It features

heavily in all stages of Ngāti Tamaoho’s history and is a source of great mana to

the tribe. Its traditional use as a fishing ground and transport and trade route is

an essential part on their identity as is the deep spiritual relationship they retain

with it.

2.30 Ngāti Tamaoho remained in constant occupation of the Ōpaheke/Hingaia area

prior to colonisation, moving between the various waterways and lowlands in a

“seasonal cycle of harvesting and gathering”.xx

2.31 This resource base was protected by fortified pā at the mouth of Slippery Creek

(Otuwairoa), one at the head of Waihoihoi Stream and another on the eastern

Karaka headland.xxi

2.32 It has been suggested that early European forest clearance in the area had a

significant impact on the surrounding waterways. Hingaia Stream, for instance,

used to be navigable by small steamers well beyond Drury and even further by

waka. The same was true for Whangamaire stream and all other inlets of the

Manukau.

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NZAA Recorded Archaeological sites in Pahurehure Inlet (May 31, 2013)

2.33 As can be seen in the New Zealand Archaeology Association’s record of sites

above, the shore-line of the Pahurehure Inlet was a place of intensive use and

occupation. Many of these sites are thick midden indicating extensive use over

many generations while others are important headland pā and terraces.

Pararekau Island was a place of particular importance to Ngāti Tamaoho,

providing an excellent spot to set their nets as well as being home to numerous

oven/hangi sites.

2.34 The lives of the people were closely intertwined with the quantity and quality of

the freshwater that was available to them. It provide habitat and spawning

grounds for native plants, bird and fish, building and weaving materials such as

raupo and flax, and precious medicines and dyes.

Awa/Waterways

2.35 Ngāti Tamaoho have strong cultural, traditional and historic links with the

waters of their rohe. The rivers are the life-blood of their rohe.

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2.36 From them come the means for survival by way of lamprey, tuna and other

kaimoana.

2.37 They also provide the main means of travel and trade to many otherwise

inaccessible parts of the rohe during ancient times.

2.38 They also provided a key main source of fresh water, essential for survival.

2.39 Thus, they were the connecting tissue between the many kāinga, pā and

cultivation throughout the rohe.

2.40 Moreover, they were a source of great mana for Ngāti Tamaoho. Their use for

travel, resources and kai was closely governed by complex principles of tikanga.

Sometimes their use was shared and at other times it was used by other tribes

on a reciprocal basis.

2.41 The Bremner Road SHA area abuts the Drury and Ngakoroa stream, as well as

being adjacent to the site of the Ōpaheke papakāinga and pā protecting the

confluence of the Otuwairoa (Slippery Creek), Mangapu (Symonds Stream),

Waihoehoe (Waihoihoi) and Waipokapu (Kirikiri/Symonds Stream. These are

some of the most important streams in Ngāti Tamaoho’s rohe.

2.42 Prior to deforestation of its catchment and other contributing factors, theses

awa would have been far wider, deeper and faster flowing. Traditional evidence

recalls that the rivers in this area were navigable for several miles inland.

2.43 Ngāti Tamaoho often built settlements at the mouths of rivers to benefit from

their great wealth of kaimoana. Tuna were harvested with nets or weirs built

across strategic parts of the rivers. Ngāti Tamaoho were experts at the

sustainable use of the resources of these awa.

2.44 The lives of the people were closely intertwined with the quantity and quality of

the freshwater that was available to them. It provide habitat and spawning

grounds for native plants, bird and fish, building and weaving materials such as

raupo and flax, and precious medicines and dyes.

2.45 Modifications to waterways and their catchment areas have significantly altered

the relationship of Ngāti Tamaoho with these resources.

2.46 The protection of freshwater resources remains one of most important parts of

the responsibilities of Ngāti Tamaoho as kaitiaki of the environment and their

rohe.

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2.47 Ngāti Tamaoho believe that each waterway carries its own mauri. A water body

with a healthy mauri will sustain healthy ecosystems, support cultural uses and

mahinga kai, and be a source of pride and identity to the tangata whenua.

2.48 The waters that surround the Bremner Road SHA are also significant for the

wāhi tapu and urupā they pass through. The Kirikiri (Waipokapu/Hays Stream),

for example, flows past the former Te Aparangi papakāinga and Pukekiwiriki pā

and brings with it the tapu associated with those places to be returned to Te

Mānukanuka o Hoturoa.

Ōpaheke Cultural Landscape

2.49 The Bremner Road SHA lies in an area traditionally known as Ōpaheke because

of the Ōpaheke papakāinga and pā complex at the confluence of the Otuwairoa

(Slippery Creek) and Drury Creek. The area is also part of the wider Hingaia

environment (the Hingaia Peninsula lies north of the SHA).

2.50 The control and use of the Ōpaheke area by Ngāti Tamaoho allowed our tūpuna

to control the movement of people and goods throughout our rohe and was

therefore a symbol of their mana. By controlling this crucial intersection, our

people were able to exercise rangatiratanga for their lands and waters,

kaitiakitanga for these environments and resources, and manaakitanga for our

whanaunga who wished to pass through.

2.51 The SHA is also part of the complex ecosystem and rich cultural landscape of the

Drury creek, which includes a diverse range of sites and area. Traditionally

occupation sites were mostly concentrated along strategic points of the

shoreline, with the awa fringes and parts of the low-lying hinterland being

occupied by a rich wetland ecosystem.

2.52 This wetland was an invaluable cultural and practical resource to our tūpuna

who used it to collect rongoā and building materials as well as to fish, hunt

waterfowl and gather food. This connected to the larger Mangapikopiko

wetland ecosystem around the area now known as Papakura, formerly known

as Wharekawa.

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2.53 These wetland areas were also important for their vegetation including

kahikatea across the peninsula, with tōtara, karaka, taraire, pūriri, pukatea,

kohekohe and tītoki found at better-drained locations. Along the wetland

margins could be found valuable materials including harakeke, raupō, and

mānuka as well as food sources such as the mauku.

2.54 On the mainland, forested areas included pukatea, tawa, karaka, pūriri,

rewarewa, mangeao, rimu and kauri. Huge kahakaha (tank lilies) hung from the

branches, while groves of nīkau sprouted through the canopy.

Drury and the Waikato Invasion

2.55 Drury is also a wāhi tapu for Ngāti Tamaoho as a result of its involvement in the

1863 invasion of the Waikato. Drury military camp was established as part of a

long chain of military establishments beginning in Auckland and ending on the

banks of the Waikato near Te Ia Roa. These bases were built, along with the

Great South Road, to form a defended supply line into the Waikato for the

purpose of a full scale military invasion.

2.56 The Drury military camp was an integral part of this process and represents the

atrocities of the invasion and subsequent raupatu. As such, it is of great

significance to Ngāti Tamaoho as a reminder of their tūpuna and the things they

fought for. This makes the area an important part of Ngāti Tamaoho’s identity

and an important part of their history.

2.57 Ngāti Tamaoho prisoners were held at the stockade at Drury during July 1863

and from there moved to Otahuhu camp. Many of the prisoners were children

and the elderly and reports are that they were not treated well. As such Drury is

an important and solemn place of remembrance and commemoration for Ngāti

Tamaoho.

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ENVIRONMENT

3. BACKDROP

3.1 Maori through their traditional tribal belief, link ancestral names and events to landscapes, often

associating these [names and events], with the gods themselves and the very body of our earth

parent- Papatuanuku

3.2 Maori shares strong believe, in God the Father [Ranginui] and Earth, the mother [Papatuanuku].

3.3 The mother is the nurturer, the giver of life. Therefore everything born of the mother is alive and

has its own life force [mauri]. All elements of the natural environment possess mauri and all life is

related. Mauri is a critical aspect of the spiritual relationship of Māori with their environment and

specific features (such as maunga and waterways) within it.

The condition of these reflects our ability as kaitiaki and predicts our own wellbeing.

3.4 We are all inter-connected, and therefore have a duty to protect and enhance our natural

surroundings, not only for ourselves, but our future generations.

3.5 The arrival of Europeans [Pakeha] has seen not only the loss of Maori land, but also the pollution

of our waterways [streams, lakes, rivers, estuaries, and harbours]. The Pakeha brought with them an

old system which had caused many diseases and illness regarding their waste. It was common

English practise to dispose of ‘waste’ into moats surrounding castles, and into streams, rivers and

harbours. These practises were continued in their ‘new land’. Unfortunately towns were built with

the mind set of disposing waste to water. Maori living on the Manukau despaired at the despoiling

of their harbour, long treasured for its fisheries.

3.6 Estuaries were favoured for food gathering and provided safe, sheltered waters with an

abundance of fish, shellfish, and birds for eating. Estuaries also gave access to the interior of the

country and its wealth of resources-tall timbered rain forests, abundant bird life, flax swamps and

rivers full of eels.

3.7 Because estuaries were viewed by many European settlers as unproductive wastelands,

estuarine land was reclaimed for harbours, and filled in for pasture, sewerage schemes and

stormwater discharge. Many are still under threat from;

excess silt

pollution from sewerage, industrial/ agricultural runoff and stormwater

invasion by introduced species [plant and animal]

reclamation

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extraction of sand and gravel

3.8 Public concern over this environment mess grew. But the Waitangi Tribunal’s report on the

Manukau Claim in 1985 was the catalyst for major change. It laid the basis for new relationships

between Maori living near the harbour, local government bodies, businesses and the wider

community.

3.9 The Waitangi Tribunal’s Manukau Report of 1985 found that the Crown had failed to recognise

Treaty rights to land and traditional seafood resources and had not provided the protection

promised.

3.10 Maori have been and continue to be part of the development of our towns and cities.

Developments of the landscape are a part of Maori history now also; roading, grazing, reserves,

buildings, reservoirs, construction, quarrying, wastewater/stormwater disposal. Some and such

developments have not always been supported by tangata whenua. In many cases these

developments have damaged or destroyed significant sites and failed to recognise the values held by

their kaitiaki. Mana whenua have never ceased visiting these places or appreciating their cultural

significance. Maori still share an interest in the on-going sustainable management.

4. Water/wai

4.1 “Water is the life giver of all things

From the source to the mouth of the sea all things are joined as one”

“From sky father (Ranginui) To the earth mother (Papatuanuku)

From the earth mother to the oceans From the oceans back to sky father”

4.2 All water has mauri (a living energy). It is this mauri which provides for all living things and every

place with a unique disposition. It is therefore imperative that nothing adversely impacts upon its

integrity. Such an action detrimentally affects the mauri of the resource and consequently the mana,

wellbeing and health of the people. The key here is the importance of not altering the mauri to the

extent that it is no longer recognisable as a healthy component, waiora. The act of discharging

wastewater, including stormwater, into natural water [fresh or harbour], goes against this very

belief.

4.3 The quality of water determines the relationship that the tribe has with its waters.

Environmental degradation, at a national level, has occurred at a large cost and the physical,

chemical, and biological quality of water has deteriorated as a result of both point source pollution

(discharges into a body of water at a single location), and non-point source pollution (contamination

from diffuse sources). The waters of Tamaki [and Waikato] regions have been modified to support

economic gains, and the impacts of poor management practices are increasingly being seen. As a

result, human impacts such uses as farming/agriculture, wastewater treatment, damming,

horticulture, urban development, stormwater, and forestry conversions have modified natural water

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flows and the degree of contaminants that a water body receives, resulting in a decrease in water

quality.

4.4 Ngati Tamaoho believe that water is pure when it leaves the heavens, and with today’s

technology and in the ever increasing pollution created by man that there should be natural

treatment train approach to retain the cleanliness of the wai [water] from the skies to the sea.

4.5 The waters of the Auckland region have been modified to support economic gains, and the

impacts of previous poor management practices are increasingly being seen. As a result, human

impacts from such uses as farming/agriculture, wastewater discharges, damming, horticulture,

urban development, alterations to the natural hydrology (straightening/piping) of rivers and

streams, and forestry conversions have modified natural water flows and increased the degree of

contaminants that a water body receives resulting in a decrease in water quality of rivers and

streams.

4.6 Water is a fundamental component for all dimensions of life. Water not only sustains life, but

also serves an economic, social, cultural, spiritual, and political purpose. Regardless of the

significance of water, the increase in water contamination by cities, industries, and

agriculture/horticulture has led to the deterioration of the mauri of water.

4.7 Ngati Tamaoho does not accept that because a natural waterway has been previously

“straightened” by previous land owners, that it becomes a “drain”, it still has water flowing within it,

water that still has mauri [life]. The interfering of a natural waterway, while altering its natural state

does not alter that which flows through it. Also we do not accept that because an area of swamp,

wetland or stream has become degraded through past land use [cows, horticulture] that when

developing, this becomes the “base line”. It is possible to restore and enhance any degraded

waterway through the development process. It is usually only a matter of willingness on behalf of

the applicant and council to achieve this.

4.8 Ngati Tamaoho aspires to have waters that are drinkable, swimmable, and fishable. The ability to

have drinkable and fishable water is limited by a number of factors such as the concentrations of E.

coli, eutrophication, suspended sediments, arsenic and mercury and stormwater runoff

contaminants.

5. Treatment of contaminants

5.1 Water and water quality is such an important part of life for all, and as such new approaches to

treating contaminated road runoff and stormwater in general are constantly being looked into and

methods becoming more “natural”.

5.2 The mixing of clean roof water runoff and contaminated road water is now considered a wasted

resource, and often the cause of stormwater devices becoming “inundated” during heavy rainfall,

leading to further pollution and erosion of natural waterways.

5.3 Often in the common “stormwater pond” the sediments that have “dropped out” during the

“settlement” phase within the ponds; are “re-suspended’ during heavy rain fall and inundation, and

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so all those contaminants become “mobile” again and are flushed out of the pond and into the

water ways, making the pond in-effective, and a source of contaminants.

5.4 The “treatment train” approach is promoted as current best practice as this promotes at source

retention, provides quality contaminant removal, less inundation at the final stage, ensures the cost

is more evenly spread, and easier to maintain.

5.5 The treatment train approach includes methods such as roof water detention on site via rain

tanks and or soakage pits, where clean rain water can be reused or used to recharge the

underground water systems.

5.6 Rain gardens/swales for contaminated road water retention/detention, underground 360 or

Hynds Up-Flo devices can be used where a site is already developed if space is available and then a

wetland or attenuation device [large vegetated dry swale system] for a final “polish”.

5.7 This system is currently best International practice; it serves to reduce initial runoff by infiltrating

the first 10mm back into source, while containing contaminants, and adding to the recharge of the

ground water. This also lessens volumes to device which improves the function of the device.

5.8 Green roofs are also becoming popular mainly in overseas countries, and where pollution is a

problem, the green roof concept not only adds to more oxygen being produced but to the health

and well-being of people who can grow their own vegetables, fruit trees etc.

5.9 It is important to note that as time goes by technologies change and monitoring has time to

gather data and gain understandings of how stormwater is dealt with.

6. Managing Effects

6.1 In managing the effects of a resource use or activity, regardless of the magnitude, frequency, or

duration of the effect, Ngati Tamaoho considers that it is necessary to provide a net benefit when

considering social, economic, environmental, spiritual and cultural impacts – to strive for

environmental enhancement. Therefore it is necessary to suitably manage any effects so that effects

are avoided, remedied, minimized, mitigated, or balanced.

6.2 For Ngati Tamaoho, this is essentially a hierarchy where the first way to manage an effect is to

avoid the effect, the second way is to remedy the effect, and so on through to suitably balancing the

effect, what some may call offset mitigation. In managing effects consideration needs to be given to:

(a) Avoid: is there any way to manage the effects to a point where they can be avoided (i.e. no

effect occurs)?

(b) Remedy: can the effect be managed to the point that it is eliminated (e.g. cleaning discharges to

water so that the water discharge is of a suitable quality)?

22

(c) Minimize: is there a way to minimize the effect so that the effect is no longer of sufficient

frequency or magnitude to cause Ngati Tamaoho any concern?

(d) Mitigate: if the effects cannot be adequately avoided, remedied, or minimized, is there

something that can be done to mitigate or offset the effect to create a benefit not directly linked to

the proposed resource use or activity. (e.g. an effect of discharge to water being offset by additional

riparian planting or wetland restoration).

(e) Balance: when taking all the effects into consideration, and considering the relative weight of the

effects to Ngati Tamaoho, do the positive effects adequately balance out the negative effects, and

provide environmental enhancement?

6.3 Only Ngati Tamaoho can determine what, from a Ngati Tamaoho perspective, constitutes a

suitable way to avoid, remedy, minimize, mitigate, or balance effects caused from a resource use or

activity.

6.4 The ‘highest target or measure’ could be a target or measure applied by Ngati Tamaoho, a

community, a local authority, the resource user or activity owner, or central government.

Regardless, Ngati Tamaoho is generally supportive of the highest target or measures being applied

to best achieve objectives. Ngati Tamaoho encourages the on-going use of the best practicable

option being applied when considering targets or measures.

6.5 Where consents are granted for a resource use or an activity that may continue to have an

adverse effect on the social, economic, cultural, spiritual or environmental wellbeing of Ngati

Tamaoho, a precautionary approach is encouraged.

6.6 Sites and activities of cultural significance define the history of Ngati Tamaoho. The Auckland

rohe has many areas of significance that are associated to the history of its people, its environment

and culture. After the confiscation of Ngati Tamaoho lands and the subsequent industry and urban

development, many known sites of significance were destroyed, and shifted to the ownership and

management of other persons and organisations. Once Ngati Tamaoho sites are altered or lost, they

cannot be replaced and there is no mitigation that can restore its original significance.

6.7 Therefore, Ngati Tamaoho must protect their waahi tapu and waahi tuupuna for the benefit of

future generations and to acknowledge the sacrifices of tuupuna.

23

7. Sustainable Development

Green Roofs

7.1 Ngati Tamaoho promote sustainable development, and believe, that all new development should

in some, if not most ways, be self-reliant and sustainable.

7.2 There are many options for sustainability, with solar panels and green roofs being among a few.

7.3 Green Roof Benefits [source google green roof benefits]

Green roofs offer many public, private, and design-based benefits.

7.4 Stormwater Management

With green roofs, water is stored by the substrate and then taken up by the plants from

where it is returned to the atmosphere through transpiration and evaporation.

In summer, depending on the plants and depth of growing medium, green roofs retain 70-

90% of the precipitation that falls on them; in winter they retain between 25-40%. For

example, a grass roof with a 4-20 cm (1.6 - 7.9 inches) layer of growing medium can hold 10-

15 cm (3.9 - 5.9 inches) of water.

Green roofs not only retain rainwater, but also moderate the temperature of the water and

act as natural filters for any of the water that happens to run off.

Green roofs reduce the amount of stormwater runoff and also delay the time at which

runoff occurs, resulting in decreased stress on stormwater systems at peak flow periods.

7.5 Improved Air Quality

The plants on green roofs can capture airborne pollutants and atmospheric deposition.

They can also filter noxious gases.

24

The temperature moderating effects of green roofs can reduce demand on power plants,

and potentially decrease the amount of CO2 and other polluting by-products being released

into the air.

7.6 New Amenity Spaces

Green roofs help to reach the principles of smart growth and positively affect the urban

environment by increasing amenity and green space and reducing community resistance to infill

projects. Green roofs can serve a number of functions and uses, including:

Community gardens (e.g. local food production or co-ops)

Commercial space (e.g. display areas and restaurant terraces)

Recreational space (e.g. lawn bowling and children’s playgrounds)

Herb Garden on Fairmount Waterfront Hotel, Vancouver, BC.

(Courtesy of David Walker)

7.7 Energy Efficiency

The greater insulation offered by green roofs can reduce the amount of energy needed to

moderate the temperature of a building, as roofs are the sight of the greatest heat loss in

the winter and the hottest temperatures in the summer.

For example, research published by the National Research Council of Canada found that an

extensive green roof reduced the daily energy demand for air conditioning in the summer by

over 75% (Liu 2003).

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7.8 Noise Reduction

Green roofs have excellent noise attenuation, especially for low frequency sounds. An

extensive green roof can reduce sound from outside by 40 decibels, while an intensive one

can reduce sound by 46-50 decibels (Peck et al. 1999).

7.9 Increased Biodiversity

Green roofs can sustain a variety of plants and invertebrates, and provide a habitat for

various bird species. By acting as a stepping stone habitat for migrating species they can link

species together that would otherwise be fragmented.

Increasing biodiversity can positively affect three realms:

1. Ecosystem: Diverse ecosystems are better able to maintain high levels of

productivity during periods of environmental variation than those with fewer

species

2. Economic: Stabilized ecosystems ensure the delivery of ecological goods (e.g. food,

construction materials, and medicinal plants) and services (e.g. maintain

hydrological cycles, cleanse water and air, and store and cycle nutrients)

3. Social: Visual and environmental diversity can have positive impacts on community

and psychological well-being

Mill Valley Hillside Project, Mill Valley, CA. 2010 Awards of Excellence Winner.

(Courtesy of McGlashan Architecture)

7.10 Improved Health and Well-Being

The reduced pollution and increased water quality that green roofs bring can decrease

demands for health care

Green roofs can serve as community hubs, increasing social cohesion, sense of community,

and public safety.

26

Health; There is a growing body of evidence that the visual and physical contact with natural

greenery provides a range of benefits to people. These include both mental benefits (such as

reduction of stress) and physical benefits (including the provision of cleaner air). Access to

green space can bring about direct reductions in a person's heart rate and blood-pressure,

and can aid general well-being.

7.11 Urban Agriculture

Using green roofs as the site for an urban agriculture project can reduce a community’s

urban footprint through the creation of a local food system.

These projects can serve as a source of community empowerment, give increased feelings of

self-reliance, and improve levels of nutrition.

7.12 Educational Opportunities

Green roofs on educational facilities can provide an easily accessible sight to teach students

and visitors about biology, green roof technology, and the benefits of green roofs.

8. Solar

8.1 Advantages of Solar Power [source google]

Increasingly, people are looking for renewable energy solutions to provide the power we need to live

our lives in the modern world. Fossil fuels are non-renewable; they use finite resources that will

eventually disappear, become too expensive or too environmentally damaging to source. In contrast,

renewable energy resources like solar energy are constantly replenished and will never run out.

27

8.2 Advantages of solar power, including the following:

Renewable

The sun provides a constant and consistent power source. It won’t run out and can provide

electricity for our world indefinitely. It won’t contribute to global climate change and doesn’t

require hazardous waste disposal like nuclear power.

Quiet

Solar cells are completely silent. Unlike wind energy or oil extraction, solar energy does not

disrupt the local environment or annoy people. Additionally, solar energy is freely available.

Solar electric power is available everywhere electricity is used.

Effective

After the initial outlay for solar panels and installation, there is very little cost for solar

power. It does not cost anything to harness the power of the sun, unlike paying for oil or gas

– which continues to increase in price over time. In some countries, financial and tax

incentives make solar electricity even more cost effective when compared with conventional

electricity.

28

Easy To Set Up And Maintain

8.3 Solar power panels and products are relatively easy to install. Unlike conventional electrical

power, you don’t need wires or cords to employ solar power. Another advantage to solar power is

that very little maintenance is required to keep solar cells running. This is because there are no

moving parts in a solar cell, which makes them durable and long-lasting.

Reliable

Solar electric power panels have been proven to be highly reliable. Many PV solar panels

(including the LG panels we supply) have long-term warranties, and good quality panels can

last for decades. Additionally, solar power technology is improving consistently over time.

With more and more people turning to solar power, new developments in the technology

are constantly being brought to market.

Clean

One of the most important advantages of solar power is that it is clean. It produces no

carbon footprint or harmful emissions and absolutely no pollution. This makes solar energy

far more eco-friendly than non-renewable sources like oil, which releases harmful

greenhouse gases, carcinogens and carbon dioxide into the air.

29

8.4 Solar is a new form of renewable energy that is becoming a main source of energy supply in

many overseas countries. Its popularity is continuing to grow in New Zealand as our climate is well

suited to this form of renewable energy.

8.5 Many of our infrastructure providers for electricity are now including the ability to accept power

into the system from excess solar, as well as provide power to a home.

9. Earthworks

9.1 Earthworks involving cut to fill are a necessary part of most developments in order to create

roads and a sub-division that can accommodate building platforms. This has the potential to release

sediment and [in the case of contaminated soils] contaminants into the environment. Most

contaminants, while they can become inert over time become re activated when disturbed.

9.2 Under the current TP90 guidelines it is allowable to release up to 10% of sediment into the

receiving environment. That is 1 ton if 10 ton of earth moved, or 10 ton pre 100, and so on. When

there are 1000”s of ton of earthworks carried out, this amounts to many ton of sediment per

development entering the receiving environment, through pipes, into streams, waterways and

finally the estuaries / harbours.

9.3 When a site is confined due to available land space developers are required to use a variety of

methods of containing silt, by “silt fence”, hay bales, silt ponds and if / when it rains a flocculent.

These, [flocculent] is generally a chemical product that binds the sediments together so that they

“fall out” of the muddy water and settle and are not released into the waters. These flocculants are

generally a chemical “poly aluminium chloride” [PAC] and can have a devastating effect on the

receiving environment if accidental over-dosing occurs. There are a variety of organic flocculent

available currently on the market.

9.4 When undertaking earthworks applicants must use the TP90 guidelines as absolute “bottom

Lines”, and strive to achieve a much higher percentage of silt retention onsite.

9.5 There are proven ways to reduce the amount of sediment entering the ecosystem

By creating a series of pools instead of just one forebay / silt pond

Using organic flocculent compounds when flocculation is necessary.

Use silt fences in conjunction with silt ponds, a “treatment train” approach”.

10. Native Trees and Plants

10.1 Native trees and biodiversity are what make New Zealand unique. Prior to the arrival of

Europeans, native trees were abundant, and used only following Karakia [prayer] and for specific

purposes. To Mana Whenua these old trees were Tupuna Taonga, living entities that commanded

respect.

30

10.2 Following the arrival of Europeans, entire Regions were “clear felled” then burnt for both the

profit from the trees that were not only used for building houses within the country, but exported by

the ship full, then the land turned into farm land. Imagine the greed of being able to destroy

thousands of hectares of forest, hundreds and thousands of years old, there for “the taking.”

10.3 Sadly this attitude prevails today in some instances, and even our current and proposed Council

Plans to not offer “blanket protection” to these remaining old trees. Each tree has to be individually

protected if not within a covenant.

10.4 Ngati Tamaoho believes that all trees over 200 years old should be automatically protected.

10.5 There are so many exotic plants and trees within our society today, and not all of them are

welcomed. Some have proven to be pests, while others drop their leaves in the autumn and block

stormwater infrastructure, while adding to the nitrate content within the waterways.

10.6 There are also a lot of “hybrid” trees and plants around, as people meddle with nature to

achieve “better looking’’ or “producing” trees/plants.

10.7 It is distressing to see areas denuded of original flora. Some areas were specifically named

because of a particular tree species that thrived there, only today to find not even one still

flourishing.

10.8 Ngati Tamaoho support and promote the use of “eco-sourced” trees and plants within their

rohe, to achieve the outcome of original species returned to the area from locally sourced seed.

11. Te Aranga Design Principles.

11.1 Te Aranga Design Principals- The design principles referred to here have been developed during

a number of projects over recent times. These principals have been adopted by Auckland Council

and are being applied to all projects with iwi involvement within the Auckland Region.

11.2 Ngati Tamaoho seek that this project endorses the adoption of these principles as a way to

incorporate Ngati Tamaoho values and outcomes into the design of elements of the project and

during future consultation on this project we expect these principles to be fundamental to be

applied wherever possible to underpin Iwi connections to these significant areas.

11.3 The principals are as follows

· Mana – Treaty based relationships Iwi require high level Treaty based relationships with all key

stakeholders including local and regional Councils as well as Council Controlled Organisations which

recognise their Tangata Whenua status in order to fulfil their roles as kaitiaki. Such relationships can

then inform Iwi participation in collaborative design and development processes. Such relationships

are a precursor to actualising the other 6 principles:

31

· Whakapapa - Names / naming - Ancestral names provide entry points for exploring historical

narratives, tupuna and critical events relating to development sites.

· Tohu – the wider cultural landscape Acknowledge wider significant Iwi land marks and their ability

to inform the design of projects. Such Tohu can include wāhi tapu, maunga, awa, puna and ancestral

kainga.

· Taiao - Natural environments - Exploring opportunities to bring natural landscape elements back

into urban /modified areas – trees, water – insects, birds, aquatic life, Mahinga kai (food gathering

areas) allow for active kaitiakitanga.

· Mauri tū – environmental health Ensuring emphasis on maintaining or enhancing environmental

health / life essence of the wider site – in particular focussing on the quality of wai / water (puna /

springs), whenua /soil and air.

· Mahi toi – Creative endeavour Drawing on names, local tohu and appropriate plant species to

develop strategies to creatively re-inscribe iwi narratives into architecture, interior design,

landscape, urban design and public art. Iwi designers and artists are readily available to assist in

such collaborative projects.

· Ahi kā – Visibility / living presence Need to explore opportunities to facilitate living presences for

iwi / hapu to resume ahi-kā and kaitiaki roles.

12. MANGROVES

12.1 Mangroves have been a part of the history of Aoteroa [New Zealand] for centuries, although

the increase of them started only around 50-60 years ago. This coincides with the land practice of

the day when land was clear felled of trees for timber and farming, and silt, nitrogen’s, sewerage and

stormwater pollutants from growing towns ran freely unchecked into our streams, waterways,

estuaries and harbours.

12.2 There are arguments both for and against the removal of mangroves, and there are two sides to

the argument.

12.3 The mangroves are the result of continuing bad land use from both rural and urban use. The silt

builds up and contamination is a great fertile environment for mangroves to grow in and they are a

good filter of pollutants. They also provide breeding grounds for some fish and bird species

12.4 Mangroves spread very easily and as they continue to spread they continue to slow down the

natural tidal movement, producing more ideal circumstances I which to grow. They also cover over

traditional shell beds of pipi and cockles and reduce channels for boating access and recreation.

32

13. Groundwater Recharge

13.1 Groundwater recharge is vital to retain base flows within streams, and to keep aquifers

recharged. In some areas [depending on soil type] rainwater can take between 1-100 years to seep

down into aquifer]. Stream baes recharge does not take so long.

13.2 Dr. Tom Schueller is a leading expert in groundwater recharge, and his evidence was taken into

account at a recent Environment Court hearing regarding the Long Bay marine reserve area during a

proposed development.

13.3 Piping of any water flow lowers the base flow of a stream, piping causes higher peak flows, and

lower base flows. Impervious cover also has a devastating effect on stream base flow health. Up to

10% impervious cover of any site reduces base flow by 50%. Up to 50% and over of impervious cover

of an area totally negates the ability for stream base flow recharge [Tom Schueller].

14. Wastewater Alternative

THE NATURALFLOW SYSTEM [Source, Google]

12 Reasons Why | Compare Us | Operation and Care | Wetland Plantings | Understanding

Vermiculture

The ‘NaturalFlow System’ works just how it sounds!

Keeping it simple is our philosophy, using power free natural aerating processes, instead of

mechanical pumps etc, to treat wastewater to advanced secondary levels.

Nature is one huge recycling mechanism, and the ‘NaturalFlow System’ works with ‘Nature’ by

harnessing these forces, that have been quietly working together for thousands of years to break

down and decompose waste all around us, and positioning them in an enclosed eco-system that

simulates the forest floor, to treat and break down your wastewater until it is perfectly safe to be re-

introduced into the environment, vie the soil, and of course – ‘Nature’ does all this, for you, for

FREE!

POWER FREE TREATMENT | ODOURLESS | ROBUST | QUIET | COST EFFECTIVE | NATURAL

Moving up the chain of life-forms capable of digesting solid matter from human and food wastes,

Waterflow NZ Ltd came to the conclusion early that vermiculture and biological processes offered by

far the best means of treatment, for the solid waste, without using mechanical or electronic means.

It has been shown, through extensive trialling worldwide, these vermiculture processes which

reduce the solids by up to 95%, are unmatched by any other process. There are no mechanically

moving parts in these processes and nature’s power is FREE!

Simply put… ‘We do it Simpler, Nature’s Way!

Treatment Processes

33

As is commonly known by industry and home owners alike, that it’s the solids, grease

and grit of wastewater that is the major cause of septic or sewage system failures.

NaturalFlow solves this problem from the very start, by separating the black water

(toilets and kitchen sink) from the grey water (showers, baths, basins, laundry etc…)

at its source so there is no emulsifying of the solid waste with the bulk of the

wastewater.

Black Water Treatment

Treatment of the black water commences in a purpose designed unit known as the

WORMORATOR®, which is an enclosed Eco-System simulating the forest floor, where

the solids are separated from the liquid and treated through vermiculture and other

natural processes and filter media’s, which do not require any power source.

In the NaturalFlow WORMORATOR® chamber, the Black Water is directed onto a bed

of bark medium which is designed to filter out the liquid and retain maximum

solids. These residual solids are seeded with Tiger Worms which then break them

down and convert them into valuable water soluble nutrients.

The liquid wastewater and nutrients then trickle flow through various levels of

natural filtration medias, which further purify and treat them, to high levels of clarity,

until it is ready to be introduced into the soil vie a Land Application System (Disposal

Field), according to AS/NZS 1547 Standards and other relevant Local Authorities

requirements.

Grey Water Treatment

Treatment of the large volume grey water, as separated from the black water, is

greatly simplified, and is accomplished through a series of natural settling and

filtering processes that successively reduce scum and solids to a point where they are

insignificant.

Given that grey water has low solids but will carry soap scum that, if retained for too

long, will begin to putrefy (become oxygen depleted and allow anaerobic bacteria to

proliferate), retention time is important. It has become more and more apparent

through field testing and trials, by many authorities, that the sooner this water is

returned to the environment the less hazardous it is.

Final Disposal

After treatment the black water is recombined with the grey water for final disposal

into the soil.

The treated effluent is dose loaded from the NaturalFlow System, via a gravity or

pump discharge system, into whatever Land Application System best suits your site

or needs whether it be driplines, ETS beds, mounds, conventional trenches etc…

designed according to AS/NZS 1547 and the relevant Local Authorities’ requirements.

34

The size and extent of the disposal system is determined by the receiving environment and the

expected flow volumes. Factors such as soil types, slope and the proximity of potentially sensitive

environments such as creeks and waterways, determine the extent, location and type of disposal

system chosen.

Cost Effective

With simple, straightforward installation and operation, the ‘NaturalFlow System’ requires no

power in the treatment processes, has extremely little maintenance requirements, and is cost

effective from day one and into the future.

Environmentally Friendly

NaturalFlow is a natural system that uses well-established, sustainable natural processes to treat

domestic and commercial wastewater. The system does not draw on any other resources and does

not use external power in any of the treatment processes. NaturalFlow supports self-sufficiency, is

easy on the ear and on the eye, and is a quiet passive system with no noisy mechanics or high-tech

electronics. The resulting effluent is odourless, and with the system housed beneath the ground -

the NaturalFlow will soon be completely hidden by plant life.

15. The Proposal

15.1 The applicant Karaka and Drury Consultants Ltd are proposing a Special Housing Area under the

Special Housing Accord to provide affordable houses on a current greenfields site at Bremner Road,

Drury. The 68ha site has been acquired with the intention of developing it into residential lots as an

SHA with minimum individual sizes of approximately 375m2. It is understood that initial

development will be approximately 1,000 lots over a 6 year period with potential for a further

10,000 more units to be developed at a later stage within the “Jesmond road” 7-800ha area, outside

the current site.

15.2 The Karaka Bay proposal is located on approximately 80Ha of rural land adjacent to the

township of Drury.

15.3 It is proposed to construct approximately 1000 residential houses over the next 6 years. The

site is currently zoned ‘Future Urban’ under the Proposed Auckland Unitary Plan (PAUP). A plan

change submission is required to re-zone the site for residential purposes if development of the site

is to proceed.

15.4 During initial discussion with the applicant alternative options for wastewater disposal was put

forward as an aspiration of the developer however current options appear to only include pipe to

Mangere and disposal into the Manukau.

35

15.5 Resource consents for tunnelling for the wastewater pipe to link into the pump station are to

be lodged at the end of November

15.6 The estuarine environment is home to a number of native species, and a number of

waterways/springs feeding into it. The wetland and esplanade area is rich in ecological diverse value.

There are mangrove, salt water marshes and wetland areas. These areas need to be preserved and

enhanced.

15.7 There is a low lying headland that could become inundated during heavy rain fall events and is

ideally suited as a large open space reserve.

15.8 The site contains small headlands that sit between wetland areas, which would benefit from

being protected and enhanced

15.9 There are 3 Crown owned islands within the Drury creek that are currently leased for farming

purposes, and have a reserve status.

15.10 The creek channel is close to this property at this point, and water access could be easily

attained for recreational purpose [kayak etc] at a small inlet opposite the Watercare headland across

the creek.

15.11 There is a pump station [owned by Watercare], across the Drury Creek adjacent to the site. In

order for wastewater to be received to the pump station some method of crossing the creek or

alternative routes need to be considered.

15.12 The site has no existing reticulated water or wastewater infrastructure nor does Watercare

have any immediate plans for providing such systems in this area.

15.13 A Water and Wastewater feasibility study has been produced by Mott MacDonald to assess

different options for the supply of water and wastewater infrastructure.

15.14 The streams on site that are within the farming network include culverts as crossings. There is

also a variety of weed species, including crack willow.

15.15 Ngati Tamaoho has been engaging with Karaka Bay Developers to give an overview of cultural

values that will apply when concept and detail design plans are developed. These values are to be

taken into account for the entire area to be developed, and not just the initial stage.

36

16. Conclusions

16.1 Ngati Tamaoho has a long historic association to the project area and surrounding landscapes.

16.2 Ngati Tamaoho is committed to best practise all round for development within their rohe. This

includes everything from landscape design to housing design, stormwater treatment, recharge,

water and wastewater, naming and signage.

16.3 The health of the streams and estuary is of utmost importance to Ngati Tamaoho. If the air,

land and water are unhealthy, so are the people.

16.4 There is opportunity for the islands to become pest free reserves that will enhance the current

native

16.5 Ngati Tamaoho believes that an outcome can be achieved through design that will benefit the

environment and ultimately the people.

16.6 There is opportunity for this development to “lead the way” for water re-use/recharge,

stormwater treatment and wastewater disposal.

16.7 A minimum three stage treatment train approach can easily be achieved for water quality

outcomes by the use of rain tanks on each lot for water re-use [outside/ toilet], with overflow to

ground recharge. Followed by raingardens, tree pits and vegetated swale treatment and finally to

dry attenuation pits and/or properly designed wetlands.

16.8 This area is currently rural, and as such there is a limited degree of development within the site.

There is mainly farming and some horticulture taking place. The site has several streams and an

esplanade boundary to be considered within the final outlay. It is also considered that an intense

urban design and environmental gains can be achieved within the same project area. It is better to

engage a sustainable design from the outset than to try and retrofit at a later stage, when gains are

proven to be minimal or non-existent.

16.9 Ngati Tamaoho recommends the following principals engaged moving forward.

All streams and esplanades preserved in their natural state

A minimum of 20meters esplanade reserve and 10 meters for stream riparian’s

All riparian plantings to be eco-sourced natives.

Further engagement regarding the three Islands, opportunities for public access [if

applicable] and natural reserves. Work with DOC to implement some kind of co-

management plan.

Ngati Tamaoho are committed to sustainable development in all areas

All stormwater devices outside of the 100 year flood plane

All drains, waterways, wet areas and overland flow paths preserved and enhanced

37

A minimum of a three train, bio/low impact design treatment for all stormwater

runoff

Advocated reuse of roof water to lessen effects of water take from public supply

Groundwater recharge implemented

Alternative wastewater disposal methods investigated as a priority

Narrower roads = less impervious=less flow=smaller raingardens

Use of pervious paving for footpaths [increases groundwater recharge ability].

Pervious paving =$130perm2 compared to concrete=$100-110perm2

Roading [where possible] to be around esplanade to allow for visual amenity

Removal of culverts and replacement with bridges [unless for pedestrian access only]

Removal of crack willow weed by poisoning [cutting them down releases “broken off

bits” to take root and proliferate further downstream.

Retention of view shafts for visual amenity.

Use of “non chemical” methods for weed removal, as far as possible

Cultural monitoring, especially around stream and coastal margins

Naming opportunities

16.10 This Cultural Values Assessment has been prepared to advise the applicant while

preparing the concept plan. This does not preclude the preparation of a Cultural

Impact Assessment [CIA] once the more detail design has been undertaken.

16.11 Ngati Tamaoho requires ongoing engagement as this Special Housing Area design

progresses.

16.12 Ngati Tamaoho cannot support any method of transporting wastewater where it

crosses over or under waterways. Further engagement will be required if an

alternative of waste to water is not provided.

Recommendations

That the above bullet points in 16.9-12 are provided for.

38

i Ted Ngataki, evidence to the Environment Court, Decision No. A 093/2004, para 6. ii Cruickshank, A. et al., Bremner Road SHA: archaeological assessment, 3 September 2015, CFG Heritage, 16.

iii David Armstrong, Ngāti Tamaoho Environmental History: An Overview Report prepared for Crown Forest

Rental Trust and Ngāti Tamaoho Trust (December 2012), 39. iv Ibid.

v Ibid.

vi Ibid., 40.

vii Te Roopu Kaitiaki o Papakura, 6.

viii David Armstrong, 41.

ix Ibid., 44.

x Carmen Kirkwood, Environment Court Evidence, Decision No. A 093/2004, para 12.

xi Carmen Kirkwood, cited in Waitangi Tribunal, Manukau Report, section 3.2. Also Carmen Kirkwood

submission to the Waitangi Tribunal, August 1985, in Robert Mahuta, et al., He Whakatakotoranga Kaupapa Volume 2. Submissions to the Treaty of Waitangi Tribunal, Makaurau Marae, Ihumatao, 23 August 1984, University of Waikato Centre for Maori Studies and Research, Occasional Paper No. 26. xii

Ibid. xiii

David Armsrtong, 44. xiv

Ibid. xv

Carmen Kirkwood, cited in Waitangi Tribunal, Manukau Report, section 3.2 xvi

David Armstrong, 44. xvii

Carmen Kirkwood, cited in Waitangi Tribunal, Manukau Report, section 3.2 xviii

Ranginui Walker for the Auckland District Maori Council, in Mahuta, et al, 31. xix

Carmen Kirkwood, cited in Waitangi Tribunal, Manukau Report, section 3.2 xx

Ibid., 19. xxi

Ibid.